Rational principles require rational beings to implement them. Moral principles require moral beings to enact them. Such beings are agents characterized respectively in terms of "rationality" and of "morality." And it is such characterization that renders the agent into a substantial being--that is, a being with an essence, an essential "nature."
As a constituting ac...

2015-09-14 07:33

Rational principles require rational beings to implement them. Moral principles require moral beings to enact them. Such beings are agents characterized respectively in terms of "rationality" and of "morality." And it is such characterization that renders the agent into a substantial being--that is, a being with an essence, an essential "nature."

As a constituting activity, ritual action provides form to the person and the means of his or her expression. On the other hand, laws, which transcend the individual, provide guidelines for actions since they serve as guiding norms which measure and standardize. Thy are to be obeyed. As such, one may (indeed must) feel "outside" the laws and alienated to however slight a degree by them and from them.

Hence, 仁 as an inner morality is not caused by the 礼 from outside. It is a higher-order concept which gives meaning to 礼. 仁 in this sense is basically linked with the self-receiving, self-perfecting, and self-fulfilling process of an individual.

2015-06-13 01:55

Hence, 仁 as an inner morality is not caused by the 礼 from outside. It is a higher-order concept which gives meaning to 礼. 仁 in this sense is basically linked with the self-receiving, self-perfecting, and self-fulfilling process of an individual.

By investigating and evaluating the physical dispositions inherited in the tradition, a person stimulates and refines his own sense of what is physically right, and can appropriate it for himself. At the same time, his own selection and embellishment of the physical constitutes a reformation and refinement of the tradition.

2015-06-11 19:17

By investigating and evaluating the physical dispositions inherited in the tradition, a person stimulates and refines his own sense of what is physically right, and can appropriate it for himself. At the same time, his own selection and embellishment of the physical constitutes a reformation and refinement of the tradition.

In our consideration of Confucius' concept of person making, we shall be highlighting a dynamic relationship obtaining among ritual action (li), signification (yi), and authoritative personality (ren) which will likewise presuppose the cultural milieu as the fundamental matrix which grounds the process of becoming a person.

2015-06-11 18:55

In our consideration of Confucius' concept of person making, we shall be highlighting a dynamic relationship obtaining among ritual action (li), signification (yi), and authoritative personality (ren) which will likewise presuppose the cultural milieu as the fundamental matrix which grounds the process of becoming a person.

...for Confucius, personal articulation requires the participation of others......person making can be described as a process of interpersonal communications and transactions whereby emerging person pursues integration in the context of his social environs.

2015-06-11 18:57

...for Confucius, personal articulation requires the participation of others......person making can be described as a process of interpersonal communications and transactions whereby emerging person pursues integration in the context of his social environs.

Rational principles require rational beings to implement them. Moral principles require moral beings to enact them. Such beings are agents characterized respectively in terms of "rationality" and of "morality." And it is such characterization that renders the agent into a substantial being--that is, a being with an essence, an essential "nature."
As a constituting ac...

2015-09-14 07:33

Rational principles require rational beings to implement them. Moral principles require moral beings to enact them. Such beings are agents characterized respectively in terms of "rationality" and of "morality." And it is such characterization that renders the agent into a substantial being--that is, a being with an essence, an essential "nature."

As a constituting activity, ritual action provides form to the person and the means of his or her expression. On the other hand, laws, which transcend the individual, provide guidelines for actions since they serve as guiding norms which measure and standardize. Thy are to be obeyed. As such, one may (indeed must) feel "outside" the laws and alienated to however slight a degree by them and from them.

Hence, 仁 as an inner morality is not caused by the 礼 from outside. It is a higher-order concept which gives meaning to 礼. 仁 in this sense is basically linked with the self-receiving, self-perfecting, and self-fulfilling process of an individual.

2015-06-13 01:55

Hence, 仁 as an inner morality is not caused by the 礼 from outside. It is a higher-order concept which gives meaning to 礼. 仁 in this sense is basically linked with the self-receiving, self-perfecting, and self-fulfilling process of an individual.

By investigating and evaluating the physical dispositions inherited in the tradition, a person stimulates and refines his own sense of what is physically right, and can appropriate it for himself. At the same time, his own selection and embellishment of the physical constitutes a reformation and refinement of the tradition.

2015-06-11 19:17

By investigating and evaluating the physical dispositions inherited in the tradition, a person stimulates and refines his own sense of what is physically right, and can appropriate it for himself. At the same time, his own selection and embellishment of the physical constitutes a reformation and refinement of the tradition.